₦airaland Forum

helinues:
This table you are about to shake heh

KingOKON:
We are on a research project to find out the Fake and True Igbos, Anambra are very fake Igbos

agadez007:
you should have used your real Afonja name instead of hiding behind an ibibio one

gidgiddy:
I have heard these stories about Edos and Igalas being indigenous to Onitsha. It could be true, none of us were there when they are supposed to have migrated hundreds of years ago

However, the Onitsha of today is one where no indigene jokes with his Igboness. I dont know any group of people who practice Igbo culture like Onitsha people, they are the pillers of 'Nze n'Ozo' culture.

The king of Onitsha, Obi Alfred Achebe, explained Onitsha history while being interviewed by BBC Igbo in the video below. He said Onitsha people are Igbos who left Igbo land many years ago and headed West to Ado(Yoruba land) in search of a better life. However, when they got to the West, they met hostile neighbours(Yorubas) who were at war with each other, so the Igbos decided to return home. It was in the process of reverse migration that they passed through the land of "Idu"(Bini), crossed the River Niger and founded Onitsha

https://www.google.co.uk/amp/s/www.bbc.com/igbo/afirika-50720633.amp

History of Onitsha According to - Nnamdi Azikiwe-
Prior to Nigerian independence in 1960 they were known not to have kings except perhaps for the Obi (from Oba: king) of Onitsha, hence the common saying: "Ibo enwero eze" (the Igbo has no king). Individual towns, clans and families see themselves as independent as they are very clannish. They are also known to look down on other peoples, hardly integrating with their hosts though also feigning friendliness. Not surprisingly foreigners see little motivation in investing and residing in their homeland. Indeed the name of one of their most prominent settlements, Onitsha, is said to be derived from Onini (to despise) and Ncha (others), meaning "one who despises others." Dr Nnamdi Azikiwe, former Nigerian president and Igbo leader, even described the attitude as supercilious.

Nnamdi Azikiwe: My Genealogy and Nativity

"Thus, in tracing my paternal lineage, I could say that both parents of my father are direct descendants of Eze Chima. As for me, I can trace my paternal ancestry in this wise: I am the first son of Chukwuemeka, who was the third child and first son of Azikiwe, who was the second son of Molokwu, who was the third son of Ozomaocha, who was the second son of Inosi Onira, who was the fourth son of Dei, the second son of Eze Chima, the founder of Onitsha."
SOURCE - Nnamdi A zikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" p4
http://nigeriavillagesquare.com/forum/main-square/75723-meaning-history-onitsha.html


"I can trace my maternal ancestry thus: I am the first son of Nwanonaku Rachel Chinwe Ogbenyeanu (Aghadiuno)Azikiwe, who was third daughter of Aghadiuno Ajie, the fifth son of Onowu Agbani, first daughter of Obi Udokwu, the son who descended from five Kings of Onitsha. Five of these rulers of Onitsha were direct lineal descendants of Eze Chima, who led his warrior adventurers when they left Benin to establish the Onitsha city state in about 1748 AD.
" SOURCE - Nnamdi Azikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" p5

"One day I asked her (grandmother) the meaning of the word 'Onitsha'. She explained that it had historical significance. The terminology meant one who despised another. It is a contraction of two words, Onini to despise, and Ncha meaning others. So that the two words when joined together mean one who despises others. Then I asked her why we despised others. She patted me on the back and told me that it was due to our aristocratic background and tradition. I insisted that she should explain to me the basis of this supercilious social attitude. She told me that we despised others because we descended from the Royal House of Benin and so regarded ourselves as the superiors of other tribes who had no royal blood in their veins, "

"I continued to belabor my grandmother to tell me more of the history and origins of the Onitsha people. She narrated that many many years ago, there lived at Idu (Benin) a great Oba who had many children. Due to a power struggle regarding the right of precedence among princes of the blood and other altercations, there was a civil war in Benin. One day, the supporters of one of the princes insulted and assaulted Queen Asije, the mother of of the Oba of Benin, who was accused of having trespassed on their farmland. Enraged at this evidence of indiscipline and lawlessness, the Oba ordered his war chief and brother, Gbunwala Asije to apprehend and punish the insurgents. In the attempt to penalise them, Chima, the ultimate founder of the Onitsha city-state, a prince of the blood in his own right, led the recalcitrants against his Uncle, Gbunwala. This intensified the civil war which rent the kingdom of Benin in two and led to the founding of Onitsha Ado N'Idu, , " "As the great trek from Benin progressed, some did not have the stout heart of the pioneer-warrior, and decided to settle at different places, known today as Onitsha -Ugbo, Onitsha-Olona, Onitsha-Mili, Obior, Issele Ukwu, Ossomari, Aboh, etc,
" SOURCE - Nnamdi Azikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" p 11 - 12



Another Source

ONITSHA: History and Acculteration


Many historical accounts exist about the origin of Onitsha people. These accounts, based mostly on oral traditions and stories passed on from generations to another, tell us about a migration led by Eze Chima, the founding king of Onitsha around the sixteenth century AD. The differences stem mostly from details of what caused the movement as well as a few facts regarding the origin of the migrants, Ile-Ife in Yoruba heartland or Benin.

All accounts,however, agree on the movement from the Mid-West parts of Nigeria with the predominant version placing Onitsha people in Benin at the time of Oba Esigie. The Yoruba accounts claim that the name Onitsha is a corruption of the Yoruba word, Orisha (a deity seen as an emissary of Olodumare - Yoruba for God). The full names, Onitsha Ado n' Idu mark a complete reference to these combined ancestry of Ado (another reference to the Yoruba) and Idu (Benin). The affinity to Benin people is most evidenct in ancient Onitsha customs and Ndichie titles which have undeniable similarities to what exist in Benin as in names such as Iyasele, Osodi, Osuma, Ozoma, Onira, Osowa, etc.

Aspects of the Benin account suggest that Onitsha people left Benin as a result of a strife with Oba Esigie orchestrated by an altercation with the Oba's mother who had trespassed on farm lands belonging to the Onitshas. The resultant unrest forced Eze Chima, the progenitor of Onitsha to move East with his family and supporters in search of a new homeland.

They travelled for years founding many settlements along the way. It was in one such place, Obior, that Eze Chima died but some of his children and followers continued, founding other places that make up the Ezechima clan in the present Delta State of Nigeria. This explains the Kinship with Issele-Uku, Obamkpa, Onitsha-Ugbo, Onitsha-Olona, Obior, Onitsha-Ukwu and so on. As a matter of fact, some Onitsha villages like Obior and Obamkpa (Iyiawu and Umuase) owe their names to these places and trace their origins to the clans across the Niger.

The modern day Onitsha, however, has become a metropolis consisting of the descendants of the original immigrants and a mixture of hinterland Igbos, the Igalla people and others attracted by the booming commerce, marriage and those whose ancestors were bonded in servitude. The acculturation that followed has resulted in the admixture of present day customs and in some cases loss of certain ethos and norms. Some traditional institutions and customs have however survived this corruption which is why Onitsha kingship remains a revered institution among first class leaders in Nigeria. Other such ancient customs include the Ndichie, traditionally the King's ministers and warlords. Aspects of Onitsha burial rights and names have also survived the cross cultural influence

http://www.onitshasummit.com/History.php

KingOKON:
WELCOME TO ONITSHA, ANOTHER HOME OF INDIGENOUS IGALA

Onitsha is a town or city in the present day Anambra state. Onitsha was formed by 3 tribes which are Edo (Benin), Igbo and Igala. It had nine villages in which 4 are Edo who are they rulers of Onitsha (Obi of Onitsha), 3 are Igbo while 2 are pure Igala. The two villages occupied by Igala are Ogbodu and Obigboru. Although, only a few can still speak Igala due to long stay, they still maintain the tradition of Igala in burial, Ocho, marriage and masquerade festivals.
And do you know what, the mother of one of the former Obi of Onitsha was Igala. My dear Ogbodu and Obigboro Igala, we the Igala in Idah, our ancestral home love. We are one blood.
Pls bear Igala names, give Igala names to your children and tell them they are Igala. And to you my Kogi Igala people, pls tell someone to tell someone that Igala is not just in Kogi state. I will visit you people soon bc now I know I have a home there.
Megba chakaa.

Source - Indigenous Igala People Worldwide.

Markfemi2:
It has come to my attention how some Igbo elements try to hide their history onitsha to Enugu belonged to Benin king
Hence it has partly Yoruba ownership as Yoruba and edo are cousins

GREAT BENIN ORIGIN OF ONITSHA


BENIN ROOT OF ONITSHA
  Many of our traditional titles are the same with the Edos/Binis: Onicha titles like “Iyasele” is “Iyasere” in Bini; “Ogene Onira” is “Oliha” in Benin; “Odu Osodi” is “Osodin” in Benin; “Omodi Daike” in Onitsha is “Edaiken” in Benin; “Esagba” in Onitsha is “Esogban” in Benin; the “Isama” titles are the same in both towns amongst many others. The “Obi” of modern Onitsha today is the continuation of the ancient Pharonic dynasty of ancient Kemet or Egypt. Onitsha must retrace the history of her monarchs from his imperial Majesty Obi Achebe back to the Ogiso Kings of Igodomigodo in Edo, then to Egypt; to Pharoah Tutankhamon, Pharoah Amenemhet, Pharoah Amenemes, Pharoah Amenkhuti Ra; Pharoah Khafara, and back to the first dynasty in Egypt. Enough of this tracing of our kingship to just Obi Oreze or his father Ohime(corrupted to “Chima”) by his later descendants. Onicha people came from Benin or Edo land, they were also in Igbo land. I suspect that the Priests of Nri were distantly connected, that is why till date an Nri King upon consecration must bring certain sacrifial items to the Obi of Onicha and must sleep over in Onicha before assuming the Nri throne. Why would the very traditional Nri people who were(and still are) known all over the Igbo land as a holy people and the spiritual custodian of all Igbo lands, accord these rights to Onicha Kings? All these indicate that Onicha and many other tribes had had prior interactions and established certain traditional precedence which had been ongoing before the Onicha town was founded just around 700 hundred years ago. No Nri man would just concede to subject his divine King to some unknown immigrants who just crossed over from the Niger River, if that were to be the case.

authoritatively portray the following facts that the Ikelike people from the Bini kingdom were the first to settle in Ogwashi-Uku (see Ben Nwabua, Ogwash-uku Kingdom, 1000 Years of Traditional Democracy and Cultural Life, 950-1914). Both traditional and empirical sources gives credence that Ikelike people were the first set of immigrants to settle in the present Ogwashi-Uku as against the notion that Adaigbo who purportedly came from Nri in present Anambra State today is the founder of Ogwashi-Uku. So far, no counter claim has been made on this. According to Ogwashi-Uku intelligence report by Mr. J.E Hull, the then Assistant District Officer dated on the 9th of April 1936, the Ikelike people from all indications migrated from Benin to settle where they are found themselves today, because of a reign of wanton persecution of subjects by the then Benin Monarch, Oba Eweka 11. The story further goes that at the head was Odigie Ikelike with his younger brother Ado who later founded Adonta, a relatively small village close to Azungwu in Ogwashi-uku today.

The Ikelike migrants were said to be politically averse and could not, therefore evolve an orderly method of governance even though there were small in number. Jull`s report further went on to point out that because of such indisposition towards an effective means of governing themselves, it cost them the political leadership they were first to settle in. Rather, Adaigbo, the prince from Nri later came, controlled the situation and imposed leadership based on Igbo customs and tradition on them and what later became Ogwshi-Uku kingdom. Adaigbo’s imposed of republican system, however, later gave way to the hereditary system of the Benins . BENIN EMIGRATION OR EXODUS: The migration of Onicha people from Benin happened in phases over many years and did not happen once. The Ohime/Obi Ezechima’s exodus was one of the last ones that occurred but it should be noted that not all Onicha people left with Obi Eze Chima or Ohime. Some stayed back and are still in Benin today. Some took a different migrationary route towards Ile Ife and Ado Ekiti. Some went to establish Ondo. Some made a northern migrational journey towards the north to establish the Igala Kingdom.The Attah of Igala and a substantial part of the Igala kingdom were Onicha people who immigrated into Igala from Benin. The first Attah of Igala was a Prince of the Edo/Benin Kingdom. Now it can be understood why the Onicha people were ferried across the Niger and greatly assisted by their Igala kinsmen when they reached the banks of the Niger river. It can also be understood why Onicha people easily incorporated many Igala rituals and traditions into their own concepts. They were of the same roots but different branches. Onicha people left Benin to establish Igala; that was the secret behind the easy adoption of and exchange of different tenets amongst Onicha and Igala people. Some Onicha people, before Eze Chima’s exodus, had left Benin to establish other towns like Issele Ukwu, Ebu, Kwale, Ezzi, Onicha-Ukwu, Okpanam, Asaba(originally called “Araba”) and some other towns of Benin orientation that had been established before the Ezechima’s exodus from Benin.. It was these settlements that habored Obi Ohime/Ezechima when he and his family fled from Benin. The migration from Benin to Onicha Mmili took many years, towns of Onicha-Olona and Onicha-Ugbo were established by Onicha people who felt reluctant to continue and follow Obi Ohime to Onicha-mmili. ESTABLISHMENT OF ONICHA-MMILI AND HER RULING DYNASTY: Obi Ohime or Eze Chima, having been told that he could not enter Onicha, stayed for a long time in Obio with his family and relatives before he died. After he died, his relatives decided to continue with their migration to establish Onicha. The qualification for whom shall be crowned king was conditioned upon who shall sound ancient rhythms on a wooden Ufie. Traditionally, Ufie cannot be owned or be sounded/beaten by a person whose father is still alive. The contestants to the throne having just lost their father, had no ufie, however, Oreze Obi, had carved one which he hid under the boat and sounded first upon getting to Onicha whilst his siblings were busy looking for the appropriate wood to cut for the Ufie.

KoshCAD:
See them, cowards

kmcutez:
Lol

agadez007:
you should have used your real Afonja name instead of hiding behind an ibibio one

agadez007:
you should have used your real Afonja name instead of hiding behind an ibibio one

agadez007:
the guy is an afonja holed up somewhere in ogbomosho
We know you

Arda1000:
mm have u been to Agadez bro ?

jude79:
We didn't know that your a returnee lybian slave, sowee

KingOKON:
.

Mr Man dispute the post and stop blabbing

Arda1000:
mm have u been to Agadez bro ?